From Caesarea Philippi to Caesarea Maritima, with a stop along the way at the Mount of Transfiguration; Peter symbolizes the one hundred and forty-four thousand who arrive at the waymark of the feast of Trumpets in the line constructed upon the two lines of twenty-two verses of Leviticus twenty-three, in conjunction with the Pentecostal season in the time of Christ. Leviticus twenty-three, the cross, Pentecost and Cornelius sending for Peter; are all brought together line upon line with the symbolism of the third, sixth and ninth hours.
Okuva e Kayisaliya Firipi okutuuka e Kayisaliya Maaritima, nga wasimbwako mu kkubo ku Lusozi lw’Okukyusibwa; Peetero afaananyiriza ab’emitwalo kkumi na bina n’enkumi nnya abatukka ku kabonero k’ekkubo aka Embaga y’Amakondeere, mu lunyiriri oluzimbiddwa ku nnyiriri ebbiri ezirimu emitundu amakumi abiri mu abiri egy’Eby’Abaleevi essuula ey’abiri mu ssatu, nga lukwatagana n’ebbanga lya Pentekooti mu biro bya Kristo. Eby’Abaleevi essuula ey’abiri mu ssatu, Omusalaba, Pentekooti, n’okutumira kwa Kolineliyo eri Peetero; byonna bileetebwa wamu, ennyiriri ku nnyiriri, n’obufaananyi bw’essaawa ey’okusatu, ey’omukaaga n’ey’omwenda.
Christ at the third, sixth and ninth hour at the cross, Peter at the third and ninth hour at Pentecost and Cornelius at the ninth hour, Peter at the sixth hour at Joppa and the third hour at Caesarea Philippi connect with Daniel eleven verses thirteen through fifteen, for Caesarea Philippi is also Panium.
Kristo ku musalaba ku ssaawa ey’okusatu, ey’omukaaga n’ey’omwenda; Peetero ku ssaawa ey’okusatu n’ey’omwenda ku Pentekooti; ne Korneliyo ku ssaawa ey’omwenda; Peetero ku ssaawa ey’omukaaga e Yopa n’essaawa ey’okusatu e Kayisaliya Firipo: bino bikwatagana ne Danyeri omutwe ogw’ekkumi n’emu, olunyiriri olw’ekkumi na ssatu okutuuka ku lw’ekkumi na ttaano; kubanga Kayisaliya Firipo era ye Panium.
Peter was preaching the book of Joel at Pentecost and when Peter presented his message to Cornelius’s household the Holy Spirit was poured out upon the Gentiles, as it had been poured out upon the Jews at Pentecost. The outpouring of the Holy Spirit for the Jews and thereafter for the Gentiles, typified the outpouring of the Holy Spirit in the latter days. The outpouring in the latter days is twofold, beginning with a sprinkling at 9/11 that ultimately progresses to the proclamation of the Midnight Cry that reaches to the Sunday law and then becomes the loud cry of the third angel, where and when the latter rain is poured out without measure.
Peetero yali abuulira ebiri mu kitabo kya Yoweeri ku Pentekosite, era bwe Peetero yatuusa obubaka bwe eri amaka ga Korneliyo, Omwoyo Omutukuvu yafukibwa ku Bamawanga, nga bwe gwali gufukiddwa ku Bayudaaya ku Pentekosite. Okufukibwa kw’Omwoyo Omutukuvu ku Bayudaaya, era oluvannyuma ku Bamawanga, kwalaga mu kifaananyi okufukibwa kw’Omwoyo Omutukuvu mu nnaku ez’oluvannyuma. Okufukibwa okw’ennaku ez’oluvannyuma kubeera kwa bitundu bibiri, kutandika n’okufukizibwa katono ku 9/11, ne kwongerera mu maaso ne kituuka ku kulangirirwa kw’Okukaaba mu ttumbi ly’ekiro, okulangirirwa okwo ne kutuuka ku tteeka lya Ssande, era ne kifuuka okukuba eddoboozi ery’amaanyi ery’omulayika ow’okusatu; eyo ne mu kiseera ekyo enkuba ey’oluvannyuma efukibwa nga teepimiddwa.
Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. And the floors shall be full of wheat, and the fats shall overflow with wine and oil. And I will restore to you the years that the locust hath eaten, the cankerworm, and the caterpiller, and the palmerworm, my great army which I sent among you. Joel 2:23–25.
Kale musanyuke, mmwe baana ba Sayuuni, era mujagulize mu Mukama Katonda wammwe; kubanga abawadde enkuba eyasooka mu mpimo entuufu, era alibaleetera okugwa enkuba, eyasooka n’ey’oluvannyuma, mu mwezi ogwasooka. Amatale g’okubatulira gajja kujjuza engaano, era ebiterekero by’omwenge n’amafuta bijja kusukkiriramu. Era ndibaddiza emyaka enzige ze ziridde, obwaŋŋoko, ebisire, n’obunazi, eggye lyange eddene lye nnabatuma wakati mu mmwe. Yoweeri 2:23-25.
Peter represents those who participate in the history of the former moderate sprinkling from 9/11 unto the Sunday law, and also the latter rain, which restores the “years” representing the four generations of Laodicean Seventh-day Adventism’s escalating rebellion destroyed. In the temple, at the ninth hour, Peter presented the book of Joel’s restoration of the years.
Peetero akiikirira abo abetaba mu ebyafaayo by’ekifukizibwa eky’olubereberye ekya mutendera ogw’awakati okuva ku 9/11 okutuuka ku Eteeka lya Ssande, era ne mu Enjura ey’oluvannyuma, ey’ozzaawo "emyaka" egikiikirira emizadde ennya egy’obujeemu obweyongera obw’Abadiventisti b’Olunaku Olw’Omusanvu ab’e Laodikya, egyazikirizibwa. Mu Yeekaalu, essaawa ey’omwenda, Peetero yanjulira okuva mu kitabo kya Yoweeri okuzzaawo kw’emyaka.
Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:19–24.
Kale mwenenye, era mukyuke, ebyonoono byammwe bisangulibwe, bwe binaatuuka ebiseera eby’okuzzaamu amaanyi ebiva mu maaso ga Mukama; era anaatuma Yesu Kristo, eyabalangirirwa eri mmwe edda: oyo eggulu kimugwanira okumwaniriza okutuusa ku biseera eby’okuzzaawo ebintu byonna, ebyo Katonda bye yayogera mu kamwa k’abalagula be abatukuvu bonna okuva ensi lwe yatandika. Kubanga ddala Musa yagamba bajjajja nti, Mukama Katonda wammwe alibazaalira mmwe mu baganda bammwe nnabbi ngange; oyo muwulirenga mu byonna by’alibagamba eri mmwe. Era kinaabaawo nti, buli mwoyo atalirawulira oyo nnabbi, alizikirizibwa okuva wakati mu bantu. Weewaawo, era n’abalagula bonna okuva ku Samwiri n’abo abamugoberera, buli eyayogera, baalagula ne ku nnaku zino. Ebikolwa 3:19-24.
The blotting out of sins is the final work of Christ in the investigative judgment, and the blotting out begins at the house of God.
Okusangulibwa kw’ebibi kye omulimu ogw’enkomerero ogwa Kristo mu musango ogw’okwekenneenya, era okusangulibwa kuno kutandikira ku nnyumba ya Katonda.
For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? And if the righteous scarcely be saved, where shall the ungodly and the sinner appear? Wherefore let them that suffer according to the will of God commit the keeping of their souls to him in well doing, as unto a faithful Creator. 1 Peter 4:17–19.
Kubanga ekiseera kituuse okusalira omusango kigwanira okutandika mu nnyumba ya Katonda; era bwe kiba nga kutandika ku ffe okusooka, enkomerero ya abo abatagondera Enjiri ya Katonda eriba etya? Era obanga omutuukirivu alokolebwa n’obuzibu bungi, abatali ba Katonda n’omwonoonyi banaalabikira wa? Noolwekyo, abo ababonyaabonyezebwa ng’okwagala kwa Katonda bwe kuli, bamuwe obuvunaanyizibwa bw’okukuuma emyoyo gyabwe mu kukola obulungi, ng’eri Omutonzi omwesigwa. 1 Peetero 4:17-19.
Peter understood at Pentecost and also at Cornelius’ home in Caesarea by the sea, that the book of Joel was being fulfilled. Pentecost represents the Sunday law when judgment is finished for the house of God, and then moves to the Gentiles. His message at the Sunday law is the same message proclaimed at the arrival of the Midnight Cry. The alpha proclamation is the beginning of the prophetic period that ends with the omega proclamation. Peter represents those who proclaim the message, and the message begins with its empowerment, which is marked by the loosing of the ass of Islam. The ass is loosed to mark the beginning of the Midnight Cry, and it is loosed again at the Sunday law, which is the conclusion of the Midnight Cry.
Peetero yategeera ku Pentekooti, era ne mu maka ga Korneliyo e Kayisaliya ku nnyanja, nti Ekitabo kya Yoweeri kyali kituukirizibwa. Pentekooti erimirira nga eky’okulaga etteeka ery’okukuuma Ssande, mwe guggwera okusalirwa omusango ku nnyumba ya Katonda, era oluvannyuma ne gutambulira eri Ab’amawanga. Obubaka bwe ku tteeka ery’okukuuma Ssande bwe bumu n’obubaka obulangirirwa ku kutuuka kw’Okuyita okw’omu ttumbi ery’ekiro. Okulangirira okw’Alufa kwe kutandikiro kw’ekiseera eky’obunnabbi ekiggwa ku kulangirira okw’Omega. Peetero akiikirira abo abalangira obubaka, era obubaka butandika n’okunywezebwa kwabwo, ekiragirwa mu kusumululwa kw’endogoyi ey’Isilamu. Endogoyi esumululwa okulaga okutandikwa kw’Okuyita okw’omu ttumbi ery’ekiro, era esumululibwa nate ku tteeka ery’okukuuma Ssande, eriri ekkomerero ly’Okuyita okw’omu ttumbi ery’ekiro.
Peter therefore also represents those who made the prediction of Islam’s strike upon the United States. Peter’s message at the Midnight Cry is a correction of the message that marked the first disappointment and the beginning of the tarrying time. Peter therefore represents those who proclaim the message of the Midnight Cry who have passed the first foundational test that arrived in 2024 and concluded May 8, 2025 with the election of the first American pope, in fulfillment of verse fourteen of Daniel eleven.
Noolwekyo, Peetero era akiikirira abo abaawa obunnabbi obwalangirira okutulumba kwa Isilamu ku Amerika. Obubaka bwa Peetero mu kiseera kya Midnight Cry bwe butereeza obubaka obwalaga okumenyebwa kw'essuubi okusooka n'entandikwa y'ekiseera eky'okulindirira. Noolwekyo Peetero akiikirira abo abalangirira obubaka bwa Midnight Cry abaayise mu kigezo eky’emisingi ekisooka, ekyatuuka mu 2024 ne kiggwa nga Mayi 8, 2025, mu kulondwa kwa Papa w’Amerika asooka, mu kutuukiriza Danyeri 11:14.
The period from the feast of Trumpets unto Pentecost is the third and litmus test of the Pentecostal season represented with Leviticus twenty-three. A principle of the three angels that Sister White identified is also simply basic math. She identifies that you cannot have a third message without a first and second. Because Peter preaches the book of Joel at the Pentecostal Sunday law, then he also teaches Joel at the beginning of the proclamation of the message of the Midnight Cry, which is the litmus and third test of the Pentecostal season. Peter therefore represents the faithful during the three-step testing process that began when the Revelation of Jesus Christ was unsealed, beginning on December 31, 2023. If Peter is there at the third step, he must have walked the two previous steps, for you cannot have a third without a first and second.
Ekiseera okuva ku Embaga y’Amakondeere okutuuka ku Pentekooti kye kigezo eky’okusatu era eky’amakasa mu kiseera kya Pentekooti, nga bwe kiyimiriziddwa mu Abaleevi 23. Ensonga ey’Abamalayika abasatu Sister White gye yalambulula, era kye kibalo kya bulijjo. Yalaga nti tosobola okubeera n’obubaka obw’okusatu nga tewali obw’okusooka n’obw’okubiri. Olwokuba Peetero abuulira ekitabo kya Yoweeri ku Pentekooti ey’etteeka lya Sande, era naye ayigiriza Yoweeri ku ntandikwa y’okulangirirwa kw’obubaka bw’Okukaaba okw’ettumbi ly’ekiro, ekyo nga kye kigezo eky’amakasa era eky’okusatu mu kiseera kya Pentekooti. Noolwekyo Peetero ayimirira abo abeesigwa mu nteekateeka y’okukemebwa ey’amaddaala asatu eyatandika bwe Okubikkulirwa kwa Yesu Kristo kyaggibwako obukomo, nga ku lunaku lwa 31 Desemba 2023. Bw’aba Peetero ali ku ddaala ery’okusatu, kiba kirina okulaga nti yayise mu amaddaala abiri agasooka; kubanga tosobola okubeera n’ery’okusatu nga tewali ery’okusooka n’ery’okubiri.
The period of the sealing of the one hundred and forty-four thousand began at 9/11 and it opened up a three-step testing process represented by the trumpet call of 9/11 to return to the foundations, and then the test of the first disappointment of July 18, 2020 arrived. The third test of the history is the Sunday law. A prophetic wilderness arrived on July 18, 2020, and within that wilderness period, in July 2023 a “voice” began to cry, and then on December 31, 2023, twenty-two years after 9/11, the unsealing of the Revelation of Jesus Christ began. 2023 unto the Sunday law (when the perfect fulfillment of the 2,300 days is accomplished) identifies the period from 2023 unto the Sunday law as beginning with “23” and ending with “23,” for the closed door on October 22, 1844 typifies the closed door at the Sunday law. The 2300-year prophecy is represented by the “23” in 2,300.
Ebbanga ery’okusiigiibwa kw’abo 144,000 lyatandika ku 9/11, era ne liggulawo enteekateeka y’okukemebwa mu bitundu bisatu, eyayimirizibwa eddoboozi ly’ekkondeere erya 9/11 ery’ayita okuddayo ku misingi; oluvannyuma ne wabaawo ekemebwa ery’obusuuziwa obwasooka erya Julaayi 18, 2020. Ekemebwa erya ssatu mu byafaayo lino lye tteeka lya Sande. Eddungu ery’obunnabbi lyatuuka nga Julaayi 18, 2020, era mu bbanga eryo ery’eddungu, mu Julaayi 2023, “eddoboozi” lyatandika okukaaba; ne ku Desemba 31, 2023, emyaka amakumi abiri mu bbiri oluvannyuma wa 9/11, okuggulwawo kw’Okubikkulirwa kwa Yesu Kristo ne kutandika. 2023 okutuuka ku tteeka lya Sande (we watuukirizibwa okutukirivu kw’ennaku 2,300) kirambulula nti ekiseera okuva mu 2023 okutuuka ku tteeka lya Sande kitandika na “23” era kiweddeko na “23,” kubanga oluggi oluggaddwawo ku Okitobba 22, 1844 luyimirira ng’ekifaananyi ky’oluggi oluggaddwawo ku tteeka lya Sande. Obunnabbi bw’emyaka 2,300 buweereddwayo mu “23” eri mu 2,300.
1844 was the end of the history of the first and second angels. The history began with the arrival of the first angel in 1798, and it ended forty-six years later in 1844. Those forty-six years represent the Millerite temple that Christ suddenly came into in 1844. The human temple is designed upon “23” chromosomes for both male and female, thus marking “23” as a symbol of the work which Christ began in 1844. That work was to combine His divinity with our humanity. Jesus employs the natural world to illustrate the spiritual, and the work that began in 1844, at the conclusion of the 2,300 years is represented by the joining of the “23” male chromosomes with the “23” female chromosomes. When a man marries a woman, they become one flesh, and the marriage is what Christ began in 1844. The closed door of 1844 aligns with the closed door of the Sunday law, and the symbol of that closed door is “23.”
Omwaka gwa 1844 gw’ali enkomerero y’ebyafaayo by’omalayika asooka n’omalayika ow’okubiri. Ebyafaayo ebyo byatandika n’okutuuka kw’omalayika asooka mu 1798, ne bimalirizibwa emyaka amakumi ana mukaaga oluvannyuma, mu 1844. Emyaka egyo amakumi ana mukaaga gikyimirira ekaalu ey’Abamillerite gye Yesu Kirisito yayingiramu mu ngeri ey’amangwago mu 1844. Ekaalu y’omubiri gw’omuntu etegekeddwa ku “23” chromosomes ez’omusajja n’ez’omukazi, bw’atyo “23” ne kimaka akabonero k’omulimu gwe Kirisito yatandika mu 1844. Omulimu ogwo kwali okuyunga Obwakatonda bwe n’obuntu bwaffe. Yesu akozesa eby’obutonde okulaga eby’omwoyo, era omulimu ogwatandika mu 1844, ku nkomerero y’emyaka 2,300, gukiikirirwa mu kugatta “23” chromosomes ez’omusajja n’“23” ez’omukazi. Bwe musajja afumbiranga omukazi, baba omubiri gumu, era obufumbo buno kye Kristo yatandika mu 1844. Oluggi oluggaddwawo olw’a 1844 likwatagana n’oluggi oluggaddwawo olw’etteeka lya Ssande, era akabonero k’oluggi oluggaddwawo olwo ke “23.”
From December 31, 2023 unto the “23” of the Sunday law identifies a period that begins with an alpha “23” and ends with an omega “23.” It also represents the period of the temple of the one hundred and forty-four thousand. That very same history is a fractal of 9/11 unto the Sunday law. 1844 is represented by the number “23,” and it identifies the beginning of the investigative judgment of the dead. 9/11 identifies the beginning of the investigative judgment of the living, and therefore 9/11 also possesses the number “23.” The period of 9/11 unto the Sunday law is a period with an alpha “23” and an omega “23.” 2023 to the Sunday law is a fractal of 9/11 to the Sunday law, and it is where the temple of the one hundred and forty-four thousand is raised. The Millerite temple was a forty-six-year period, but in the latter days, time is no longer; and the Millerite forty-six years in the beginning of Adventism typifies the same period in the ending of Adventism, and that period begins and ends with “23,” producing the Millerite number forty-six.
Okuva nga Disemba 31, 2023 okutuuka ku “23” ey’Eteeka lya Ssande kulaga ebbanga eritangirira n’Alufa “23” era ne rimala ku Omega “23.” Era kiyimirira ekiseera kya yeekaalu y’ab’enkumi kikumi ana mu nnya. Ebyafaayo bennyini ebyo bifaanana nga fractal okuva ku 9/11 okutuuka ku Eteeka lya Ssande. Omwaka 1844 guyimiririzibwa mu nnamba “23,” era gulaga entandikwa y’omusango ogw’okunoonyereza ogw’abafu. 9/11 kiraga entandikwa y’omusango ogw’okunoonyereza ogw’abalamu, era ky’ensonga lwaki 9/11 naye kirina nnamba “23.” Ebbanga eriva ku 9/11 okutuuka ku Eteeka lya Ssande lye bbanga eririna Alufa “23” n’Omega “23.” 2023 okutuuka ku Eteeka lya Ssande kye fractal kya 9/11 okutuuka ku Eteeka lya Ssande, era we w’ezimbibwa yeekaalu y’ab’enkumi kikumi ana mu nnya. Yeekaalu ya Abamillerite yali ebbanga ly’emyaka amakumi ana mu mukaaga, naye mu nnaku ez’oluvannyuma, obudde tewakyali; era emyaka amakumi ana mu mukaaga gy’Abamillerite mu ntandikwa ya Adventism gifaananyiriza ekiseera kye kimu mu nkomerero ya Adventism, era ekiseera ekyo kitandika ne “23” era ne kimalira ku “23,” ne kuleeta ennamba ya Abamillerite ey’amakumi ana mu mukaaga.
All three of those histories represent a three-step testing process (the Millerites, 9/11 unto the Sunday law and 2023 unto the Sunday law). The history began with the trumpet call of Michael, who resurrected Moses and Elijah on December 31, 2023, and when Michael, who is Christ, resurrects, He does so with the sound of a trumpet.
Ebyafaayo ebisatu ebyo byonna bi kiikirira enteekateeka y’okukemebwa mu mitendera esatu (Millerites, 9/11 okutuuka ku tteeka lya Ssande ne 2023 okutuuka ku tteeka lya Ssande). Ekyafaayo kyatandika n’eddoboozi ly’ekkondeere lya Mikaeri, eyazuukiza Musa ne Eriya nga 31 Desemba 2023; era Mikaeri, ye Kristo, bw’azuukira, azuukira n’eddoboozi ly’ekkondeere.
For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. 1 Thessalonians 4:19.
Kubanga Mukama yennyini anakka okuva mu ggulu n’eddoboozi ery’okulagira, n’eddoboozi lya malayika omukulu, n’ekidongo kya Katonda: era abafu abali mu Kristo balisooka okuzuukira. 1 Abatesalonika 4:19.
Michael is the archangel, and it is his voice in conjunction with the trump of God that resurrects, and the book of Jude informs us Michael resurrected Moses.
Mikaeri ye malayika omukulu, era eddoboozi lye awamu n’ekkondeere lya Katonda bye bivaako okuzuukizibwa, era ekitabo kya Yuda kitutegeeza nti Mikaeri yazuukiza Musa.
Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 1:9.
Naye Mikaeri omalayika omukulu, bwe yawangana ne Setaani nga bawakana ku lw’omubiri gwa Musa, teyamuviirako musango ogw’okuvuma, naye n’agamba nti, Mukama akukangavvule. Yuda 1:9.
Christ, as Michael the archangel, unsealed the Revelation of Himself on December 31, 2023, when He then resurrected Moses and Elijah, the two witnesses that were slain on July 18, 2020. Then the alpha external foundation test arrived. The angel that descended at 9/11 blew Jeremiah’s trumpet as He called the faithful back to the Millerite foundations, and in parallel with that, the trumpet of Michael introduced the test of the foundations. The test is represented by Daniel 11:14, where “the robbers of thy people” establish the external vision. The Millerites identified that it was Rome that fulfilled the verse, and established the vision.
Kristo, nga Mikaeri Malaika Omukulu, yaggyamu ebisiba ku Okubikkulirwa kwe nga 31 Desemba 2023, bwe yazuukiza Musa ne Eriya, abajulirwa ababiri abaattibwa nga 18 Yulayi 2020. Awo okukebera kwa ‘alpha’ okw’emisingi egy’ebweru ne kutuuka. Malaika eyakka ku 9/11 yafuuyira mu kkondeere lya Yeremiya ng’ayita abeesigwa okudda ku misingi gy’Abamilerayiti, era wamu n’ekyo, ekkondeere lya Mikaeri lyayanjula okukebera kw’emisingi. Okukebera kuno kulagiddwa mu Danyeri 11:14, aw’ebyogerwa nti ‘abambuzi b’abantu bo’ bateekaawo ekyolesebwa eky’ebweru. Abamilerayiti baalambulula nti Loma ye yatuukiriza olunyiriri olwo, ne bateekaawo ekyolesebwa.
From May 8, 2025, the erection of the temple upon the corner and foundation stone began. Thirty years after 1996—when the message unsealed in 1989 was formally established—the process began to formalize the message unsealed on December 31, 2023.
Okuva nga 8 May 2025, okuzimbibwa kwa Yeekaalu ku jjinja ery’ensonda n’ery’omusingi kwatandika. Emyaka asatu oluvannyuma lwa 1996—omwaka gwe obubaka obwaggyibwako amasiba mu 1989 bwateekebwawo mu ngeri entongole—enkola yatandika ey’okufuula mu ngeri entongole obubaka obwaggyibwako amasiba nga 31 December 2023.
The 1996 formalization of the 1989 message came two hundred and twenty years after its historical subject arrived in 1776. The 2023 unsealing followed twenty-two years after the 1996 formalization was confirmed at September 11, 2001, through the prophetic manifestation of Islam.
Okufuulibwa entongole kw’obubaka bwa 1989 mu mwaka gwa 1996 kwajja oluvannyuma lw’emyaka bikumi bibiri mu amakumi abiri okuva bwe ekyogerwako mu byafaayo kyatuuka mu 1776. Okubikkulwawo kwa 2023 kwajja nga wayiseewo emyaka amakumi abiri mu bbiri okuva bwe okufuulibwa entongole okw’a 1996 kwakakasibwa ku 11 September 2001, okuyita mu kulabisibwa okw’obunnabbi okw’Obusiraamu.
Peter represents the messengers of this sacred history who pass both the foundation and temple tests. The temple test includes the correction of the failed message of July 18, 2020. Thirty years after the message of 1989 was formalized in 1996, the test of the temple includes the work of correcting and then re-proclaiming the message of an Islamic strike upon Nashville, Tennessee. The formalization of the message of 1989 was represented by the publication of the magazine called the Time of the End in 1996. The magazine covered the last six verses of Daniel eleven, and it identified the Sunday law in the United States. Providentially an inactive ministry that had already been named Future for America years before was given to our ministry, by the previous directors of the ministry who had no light upon the message of 1989.
Petro ayimirira ababaka b’ebyafaayo ebitukuvu bino abayisa byombi ekigezo ky’Omusingi n’ekya Yeekaalu. Ekigezo kya Yeekaalu kirimu okulongoosa obubaka obwaleemeredde olw’olunaku lwa 18 Julaayi 2020. Oluvannyuma lwa myaka asatu okuva lwe bwafuulibwa obwannamaddala mu 1996 obubaka bwa 1989, ekigezo kya Yeekaalu kirimu omulimu ogw’okulongoosa, era oluvannyuma ne kuddamu okubuulira obubaka bw’okutulumba okw’Abaisilamu ku Nashville, Tennessee. Okufuulibwa obwannamaddala kw’obubaka bwa 1989 kwalagirwa mu kufulumizibwa kwa magazini eyitibwa “Time of the End” mu 1996. Magazini eyo yayogera ku nnyiriri mukaaga ez’enkomerero ez’Essuula 11 eya Danyeri, era yalaga etteeka erya Sande mu United States. Mu kulabirirwa kwa Katonda, abakulira obuweereza obwo abaasooka, nga tebalina musana ku bubaka bwa 1989, baabuwa obuweereza obwo, obwali dda buyitibwa “Future for America” okumala emyaka egiyise, eri obuweereza bwaffe.
In 1996, our ministry became Future for America, and the publication was published which set forth the message that identified the future of America as represented in the last six verses of Daniel eleven. The United States had begun its prophetic rise in 1776, and “22” years later, at the time of the end in 1798, the United States began its role as the sixth kingdom of Bible prophecy, “220” years after 1776. In 1996, the message of the United States in prophecy was formalized. The “220” years from 1776, and the “22” years from that point to 1798 connect with William Miller who presented his first public discourse in 1831, “220” years after the publication of the King James Bible. The beginning and ending of Adventism emphasizes the formalization of the message that is unsealed at the time of the end.
Mu 1996, obuweereza bwaffe bwakyusibwa ne bubeera Future for America, era ne wafuulibwa ekiwandiiko ekyateeka mu maaso obubaka obwalambulula eby’omumaaso by’Amerika nga bwe byerekereddwa mu bitundu mukaaga eby’enkomerero eby’omutwe ogw’ekkumi n’omu ogwa Danyeri. Amawanga Amagatte g’Amerika gaali gatandise okulinnyirira mu bunnabbi mu 1776, era nga bwe wayiseewo emyaka “22” oluvannyuma, mu kiseera eky’enkomerero mu 1798, Amawanga Amagatte g’Amerika ne gatandika omugabo gwago ng’obwakabaka obw’omukaaga mu bunnabbi bwa Bayibuli, nga wayiseewo emyaka “220” okuva mu 1776. Mu 1996, obubaka obw’Amerika mu bunnabbi bwateekebwa mu ngeri entongole. Emyaka “220” okuva mu 1776, n’emyaka “22” okuva awo okutuuka mu 1798, bigatana ne William Miller eyawa enjigiriza ye eya mu lujjudde eyasooka mu 1831, emyaka “220” oluvannyuma lw’okufulumyibwa kwa Bayibuli ya King James. Okutandika n’enkomerero ya Addiventisimu bikaza okuteekebwawo mu ngeri entongole kw’obubaka obusumululibwa ku kiseera eky’enkomerero.
Thirty years after 1996, in 2026, the test of the temple includes the work of correcting the message of July 18, 2020. Thus, the alpha message of 1989, the message for the final generation that was formalized in 1996, began a period of thirty years that ended with the test to correct and formalize a message. Those thirty years are a symbol of the priesthood of the one hundred and forty-four thousand who will formalize the message of the Midnight Cry. Peter represents those who accomplish that work during the period of the second omega temple test.
Emyaka amakumi asatu oluvannyuma lwa 1996, mu 2026, okwegezesebwa kw’Yeekaalu kulimu omulimu ogw’okutereeza obubaka bwa Julaayi 18, 2020. Noolwekyo, obubaka bwa Alufa obwa 1989, obubaka obw’omulembe ogw’enkomerero obwatongolebwa mu 1996, bwatandikawo ebbanga ly’emyaka asatu eryaaggwa n’okugezesebwa okw’okutereeza n’okufuula obubaka obw’entongole. Emyaka asatu egyo gifuuka akabonero k’obusaserdooti bwa 144,000 abalifuula obubaka bw’Enduulu ey’omu ttumbi ly’ekiro obw’entongole. Peetero akiikirira abo abatuukiriza omulimu ogwo mu kiseera ky’okugezesebwa okw’okubiri kw’Yeekaalu okw’Oomega.
Sister White informs us that God allows error to come in among His people, for the purpose of causing them to study.
Mwannyina White atutegeeza nti Katonda akkiriza obukyamu okuyingira wakati mu bantu be, nga n’ekigendererwa ky’okubaleetera okwekenneenya.
“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold.”
Katonda ajja kuzukusa abantu be; singa engeri endala zigaana okukola, enjigiriza ezikyamu zijja okuyingira mu bo, ne zibasunsula, nga ziwaawula enkooko okuva ku ngaano. Omukama ayita abo bonna abakkiriza ekigambo kye bazukuke mu tulo. Omusana ogw’omuwendo gujidde, ogukwatagana n’ekiseera kino. Guno gwe mazima ga Baibuli, agalaga obulabe obutuuse ddala ku ffe. Omusana guno gusaanidde okutuleeta mu kunoonyereza okw’obunyiikivu mu Byawandiikibwa Ebitukuvu, era mu kukebera n’okwekenneenya okusukkiridde obuyimirize bwe tweyimirizaako.
The statement is a portion of a passage that will end this article in its entirety. In the articles and in our Sabbath zoom meetings, I confused some symbols in our consideration of Daniel 11:10–15, and although we made the necessary corrections, I was diverted from pursuing a conclusion of the series of articles upon Panium—the battle that leads to the Sunday law. It is now time to return to Panium, and when we do, we will have the added line of evidence that is represented by Peter at Caesarea Philippi, which is Panium.
Ekyogerwa kino kye kitundu ku kyawandiikibwa ekirikomekkereza mu bujjuvu oluwandiiko luno. Mu biwandiiko ne mu nkungaana zaffe za Zoom eza ku Sabbiti, nnasobezzaamu obubonero obumu mu kwekenneenya kwaffe ku Danyeri 11:10-15, era newankubadde twakola okutereeza okw’etaagisa, nasikibwa ne nva ku kugoberera okulituusa ku nkomerero y’olunyiriri lw’ebiwandiiko ku Panium—olutalo olutwala ku tteeka lya Ssande. Kati ekiseera kituuse okuddayo ku Panium, era bwe tunaabikola, tunaabanga n’olunyiriri olw’obujulizi olugattiddwako olulabisibwa mu Peetero e Kayisariya Filipo, ye Panium.
We will now return to our considerations of verses ten through sixteen of Daniel eleven, which illustrate the hidden history of verse forty. We left off in September, so it has been roughly five months.
Kaakano tuddireyo ku kwekenneenya kwaffe ku nnyiriri kkumi okutuuka ku kkumi na mukaaga mu Danyeri ekkumi n’emu, ennyiriri ezo eziraga ebyafaayo ebyakwekebwa eby’olunyiriri olw’amakumi ana. Twakkoma awo mu Ssebutemba, n’olwekyo waliwo ebbanga erimaze emyezi nga etaano.
“Peter exhorts his brethren to ‘grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ.’ Whenever the people of God are growing in grace, they will be constantly obtaining a clearer understanding of His word. They will discern new light and beauty in its sacred truths. This has been true in the history of the church in all ages, and thus it will continue to the end. But as real spiritual life declines, it has ever been the tendency to cease to advance in the knowledge of the truth. Men rest satisfied with the light already received from God’s word and discourage any further investigation of the Scriptures. They become conservative and seek to avoid discussion.
Peetero akubiriza ab’oluganda lwe nti, “mukule mu kisa, era mu kumanya kwa Mukama waffe era Omulokozi waffe Yesu Kristo.” Buli lwe abantu ba Katonda bakula mu kisa, babeeranga nga bafuna obutegeera obweyolefu okusinga ku Kigambo kye. Baliraba ekitangaala ekipya n’obulungi mu mazima gaakyo agatukuvu. Kino kibadde kituufu mu byafaayo by’ekkanisa mu mirembe gyonna, era bwe kityo kijja kuweyongerayo okutuusa ku nkomerero. Naye obulamu obw’omwoyo obw’amazima bwe bukendeera, ky’ebadde bulijjo empisa okulekera awo okugenda mu maaso mu kumanya kw’amazima. Abantu bakkakkana ku kitangaala kye baafuna dda okuva mu Kigambo kya Katonda, ne baziyiza okunoonyereza kwonna okw’omu maaso ku Byawandiikibwa. Beefuula abakwatirira enkadde era banoonya okwewala okukubaganya ebirowoozo.
“The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what.
Eky’okuba nti tewali kuwakana newaakubadde okutabanguka mu bantu ba Katonda tekiteekwa kutwalibwa ng’obujulizi obukakafu nti bakwatira bbugumu ku njigiriza entuufu. Waliwo ensonga ey’okutya nti basobola obutategeera bulungi okwawula wakati w’amazima n’obulimba. Bwe kiba nti okunoonyereza mu Ebyawandiikibwa Ebitukuvu tekuleeta mibuzo mipya, era bwe waba nga tewali kusiyana kw’endowooza okuleetera abantu okwekenneenya Bayibuli bo bennyini okukakasa nti balina amazima, walibaawo bangi kaakano, nga bwe kyali mu biseera eby’edda, abalikwatira ku nnono ne basinza kye batamanyi.
“I have been shown that many who profess to have a knowledge of present truth know not what they believe. They do not understand the evidences of their faith. They have no just appreciation of the work for the present time. When the time of trial shall come, there are men now preaching to others who will find, upon examining the positions they hold, that there are many things for which they can give no satisfactory reason. Until thus tested they knew not their great ignorance. And there are many in the church who take it for granted that they understand what they believe; but, until controversy arises, they do not know their own weakness. When separated from those of like faith and compelled to stand singly and alone to explain their belief, they will be surprised to see how confused are their ideas of what they had accepted as truth. Certain it is that there has been among us a departure from the living God and a turning to men, putting human in place of divine wisdom.
Nkulagiddwa nti bangi abagamba nti balina okumanya ku mazima ag’omu kiseera kino tebamanyi kye bakkiriza. Tebategeera obujjulizi bw’okukkiriza kwabwe. Tebalina kumanya omuwendo gw’omulimu ogw’omu kiseera kino. Bwe kinaatuuka ekiseera ky’okugezebwa, waliwo kati abasajja ababuulira abalala abalikiraba nti, bwe banaakebera ebifo bye bayimiriddeko, waliwo ebintu bingi bye bataayinza kuwaako nsonga emalirivu. Okutuusa lwe bagezebwa bwe batyo, tebaamanyanga obutamanyi bwabwe obunene. Era waliwo bangi mu kkanisa abateeka mu maaso nti bategeera kye bakkiriza; naye, okutuusa entakkaano lwe zizuukawo, tebamanyi bunnanfu bwabwe. Bwe banawulibwa ku bannabwe ab’ekkiriza erimu ne bawalirizibwa okuyimirira bokka ne bennyini okulambulula okukkiriza kwabwe, balyewuunya okulaba nga bwetabuse ennyo endowooza zaabwe ku kye baali bakkirizza ng’amazima. Kiri eky’amazima nti wakati mu ffe wabaddewo okwava eri Katonda omulamu ne tukyukira abantu, nga tutadde amagezi g’abantu mu kifo ky’amagezi ga Katonda.
“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.
Katonda alikukumula abantu be; ssinga engeri endala zigaana, enjigiriza ez’obukyamu zijja kuyingira mu bo, ne zibasunsuza, nga zisunsula obusuwa okuva ku eŋaano. Omukama ayita bonna abakkiriza ekigambo kye okuzuukuka okuva mu tulo. Omusana ogw’omuwendo gutuuse, ogukwatirira ekiseera kino. Guno gwe mazima ga Bayibuli, agalaga obulabe obututuuseeko. Omusana guno gulina okutuleeta mu kunoonyereza okw’amaanyi mu Byawandiikibwa n’okwekenneenya ennyo ebyo bye tuyimirirako. Katonda ayagala buli njuyi n’ebifo by’amazima binoonyerezebwemu ddala, n’obugumiikiriza, nga tusaba era nga tusiba omukanda. Abakkiriza tebasaanidde kwesigamira ku bitekerezebwa byokka n’endowooza ezitalambikidde bulungi ku kye kituumibwa amazima. Okukkiriza kwabwe kuteekwa okuzimbibwa ku Kigambo kya Katonda nga kunywevu, era bwe kinaatuuka ekiseera eky’okukemebwa ne baleetebwa mu maaso g’obukiiko okuddamu olw’okukkiriza kwabwe, basobole okuwa ensonga y’ensuubirwa eri mu bo, n’obukkakkamu n’okutya.
“Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound. These may avail to silence an opposer, but they do not honor the truth. We should present sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny. With those who have educated themselves as debaters there is great danger that they will not handle the word of God with fairness. In meeting an opponent it should be our earnest effort to present subjects in such a manner as to awaken conviction in his mind, instead of seeking merely to give confidence to the believer.
Mukubirize, mukubirize, mukubirize. Ebisonga bye tuteeka mu maaso g’ensi biteekwa okutufukira ddala eby’amazima ebiramu. Kikulu nnyo nti mu kulwanirira enjigiriza z’etukiririzaamu nga musingi gw’okukkiriza kwaffe, tetukkirize kweyambisa nsonga ezitali nnamu ddala. Ezo zisobola okusirisa oyo ageguganya, naye tezza kitiibwa mu mazima. Tuteekwa okuteeka mu maaso ensonga ennamu, ezitagenda kusirisa bokka abatugaanira, naye ne ziyinza okuyimirira mu kukebera okw’amaanyi ennyo n’okunoonyereza okusembayo. Eri abo abeeyigizza okuwoza empaka, waliwo obulabe bunene nti tebagenda kukwata Ekigambo kya Katonda mu bwenkanya. Bwe tusisinkana omuwakanya, kisaana nnyo tuteeke ebisonga mu ngeri eyazuukusa okukakasa mu mutima gwe, si kunoonya kyokka kugumya omukkiriza.
“Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us. We are to catch the first gleamings of truth; and through prayerful study clearer light may be obtained, which can be brought before others.
Wadde ng’omuntu ayinza okweyongera mu magezi mu ngeri yonna, aleme na kaseera konna okulowooza nti tewali kyetaago kya kunoonya Ebyawandiikibwa mu bujjuvu era obutayimirira, okufuna omusana omusinga. Nga bantu, buli omu ku ffe ayitiddwa okubeera muyizi w’obunnabbi. Tulina okwegendereza n’obunyiikivu tulyoke tutegeere ekitundu kyonna ky’ekitangaala Katonda ky’anaatuleetera. Tulina okukwata obubonero obusooka obw’amazima; era mu kusoma nga tusaba tuyinza okufuna omusana ogulambulukufu ennyo, ogusobola okuleetebwa mu maaso g’abalala.
“When God’s people are at ease and satisfied with their present enlightenment, we may be sure that He will not favor them. It is His will that they should be ever moving forward to receive the increased and ever-increasing light which is shining for them. The present attitude of the church is not pleasing to God. There has come in a self-confidence that has led them to feel no necessity for more truth and greater light. We are living at a time when Satan is at work on the right hand and on the left, before and behind us; and yet as a people we are asleep. God wills that a voice shall be heard arousing His people to action.
Bwe babeera abantu ba Katonda nga beewummudde era nga bakukkuse mu kitangaala kye balina kakati, tusobola okukakasa nti tajja kubasiima. Ky’ayagala kwe kuba nti bulijjo babeere batambulira mu maaso okwaniriza ekitangaala ekyeyongedde era ekyeyongera bulijjo, ekibamuliirira. Embeera ekkanisa gyerimu mu kiseera kino tesanyusa Katonda. Wayingidde okwesiga kennyini okubaleetedde okuwulira nti tewali kyetaago kya mazima agayongera n’ekitangaala ekisinga. Tuli mu kiseera Sitani gy’ali mu mulimu ku ddyo ne ku kkono, mu maaso gaffe n’emabega waffe; naye ffe ng’abantu tuli mu tulo. Katonda ayagala eddoboozi liwulirwe nga lizukusa abantu be mu nkola.
“Instead of opening the soul to receive rays of light from heaven, some have been working in an opposite direction. Both through the press and from the pulpit have been presented views in regard to the inspiration of the Bible which have not the sanction of the Spirit or the word of God. Certain it is that no man or set of men should undertake to advance theories upon a subject of so great importance, without a plain ‘Thus saith the Lord’ to sustain them. And when men, compassed with human infirmities, affected in a greater or less degree by surrounding influences, and having hereditary and cultivated tendencies which are far from making them wise or heavenly-minded, undertake to arraign the word of God, and to pass judgment upon what is divine and what is human, they are working without the counsel of God. The Lord will not prosper such a work. The effect will be disastrous, both upon the one engaged in it and upon those who accept it as a work from God. Skepticism has been aroused in many minds by the theories presented as to the nature of inspiration. Finite beings, with their narrow, short-sighted views, feel themselves competent to criticize the Scriptures, saying: ‘This passage is needful, and that passage is not needful, and is not inspired.’
Mu kifo ky’okuggula emmeeme okwaniriza emisana gy’ekitangaala okuva mu ggulu, abamu babadde bakolera mu ngeri ekontana nayo. Mu by’empapula era n’okuva ku kyoto ky’okubuulira, waayoleseddwayo endowooza ku kusikirizibwa kwa Bayibuli ezitalina kukakasibwa kw’Omwoyo Omutukuvu newaakubadde kw’ekigambo kya Katonda. Kikakasa ddala nti tewali muntu, newaakubadde ekibiina ky’abantu, kye kisaanidde okutumbula enteesi ku nsonga ey’omugaso omunene bw’eti nga tewali kigambo ekirambulukuvu, ‘Bw’atyo bw’ayogera Mukama,’ ekyagiwagira. Ate bwe kiba nti abantu abakyaliko obunafu bw’obuntu, abakosebwa mu musingi omunene oba omutono emizingirize gy’ebyetooloola, era ab’alina eŋŋeso ez’obuzaale n’ezaakuziibwa eziri wala nnyo okubafuula b’amagezi oba abalowooza eby’eggulu, ne beetikka omulimu ogw’okubuusa musango ekigambo kya Katonda, era ne basalira omusango ku ekya obwakatonda n’ekya buntu, baba bakola nga tebalina kuteesa kwa Katonda. Mukama tajja kukisa wadde kuganjulula omulimu ogutyo. Ebivaamu bijja kuba bibi nnyo, ku akyenyigiramu mu kukikolako era ne ku abo abakikkiriza ng’omulimu okuva eri Katonda. Okubuusabuusa kuzzukusiddwa mu myoyo gy’abantu bangi olw’enteesi ezayoleseddwa ku butonde bw’okusikirizibwa. Abantu abaliko enkomo, nga balina endowooza enfunze era etewalaba wala, bawulira nga basobola okunenyeza Ebyawandiikibwa Ebitukuvu, nga bagamba nti: ‘Ekitundu kino kyetaagisa, ate ekitundu ekirala tekikyetaagisa, era tekisikiriziddwa.’
“Christ gave no such instruction in regard to the Old Testament Scriptures, the only part of the Bible which the people of His time possessed. His teachings were designed to direct their minds to the Old Testament and to bring into clearer light the great themes there presented. For ages the people of Israel had been separating themselves from God, and they had lost sight of precious truths which He had committed to them. These truths were covered up with superstitious forms and ceremonies that concealed their true significance. Christ came to remove the rubbish which had obscured their luster. He placed them, as precious gems, in a new setting. He showed that so far from disdaining the repetition of old, familiar truths, He came to make them appear in their true force and beauty, the glory of which had never been discerned by the men of His time. Himself the Author of these revealed truths, He could open to the people their true meaning, freeing them from the misinterpretations and false theories adopted by the leaders to suit their own unconsecrated condition, their destitution of spirituality and the love of God. He cast aside that which had robbed these truths of life and vital power, and gave them back to the world in all their original freshness and force.
Kristo teyawa kiragiro kyonna bwe kityo ku Ebyawandiikibwa eby’Endagaano Enkadde, ebyo bokka bye baalina mu Bayibuli abantu b’omu mulembe gwe. Okuyigiriza kwe kwali kugendereddwamu okutuuza ebirowoozo byabwe eri Endagaano Enkadde, era okuleeta mu musana omwerufu eby’ensonga ennene ezaalimu. Mu mirembe mingi abantu ba Isirayiri baabadde beenyawula ku Katonda, era baabadde babuze okulaba amazima ag’omuwendo ge yabakwasa. Amazima ago gaali gabikkiddwa n’engeri z’obufumandu n’emikolo egy’obulombolombo ebyali bikisa amakulu gaago amatuufu. Kristo yajja okuggyawo obugwagwa obwali buzibye okumulika kw’amazima ago; n’agateeka, ng’amayinja ag’omuwendo, mu nteekateeka empya. N’alaga nti, mu kifo ky’okunyooma okuddamu okwogera ku mazima amakadde ageemanyiddwa, yajja okugaleeta okulabika mu maanyi gaago amatuufu n’obulungi bwago, ekitiibwa kyago kye tebaali banategeera bantu b’omu mulembe gwe. Yennyini Omutonzi w’amazima ago agabbuliddwa, yasobola okuggyulira abantu amakulu gaago amatuufu, ng’abawonya okuva mu nnyonnyola ezikyamu n’enteeso z’ebirowoozo ez’obulimba abakkulembeze ze baakwatako okusinziira ku mbeera zaabwe ez’obutatukuzibwa, n’okubulwa eby’Omwoyo n’okwagala kwa Katonda. N’asaanyaawo byonna ebyali byaggyiddeko amazima ago obulamu n’amaanyi ag’omugaso, era n’agabaddiza ensi mu buggya byago n’amaanyi gaago agasooka gonna.
“If we have the Spirit of Christ and are laborers together with Him, it is ours to carry forward the work which He came to do. The truths of the Bible have again become obscured by custom, tradition, and false doctrine. The erroneous teachings of popular theology have made thousands upon thousands of skeptics and infidels. There are errors and inconsistencies which many denounce as the teaching of the Bible that are really false interpretations of Scripture, adopted during the ages of papal darkness. Multitudes have been led to cherish an erroneous conception of God, as the Jews, misled by the errors and traditions of their time, had a false conception of Christ. ‘Had they known it, they would not have crucified the Lord of glory.’ It is ours to reveal to the world the true character of God. Instead of criticizing the Bible, let us seek, by precept and example, to present to the world its sacred, life-giving truths, that we may ‘show forth the praises of Him who hath called you out of darkness into His marvelous light.’
Bwe tuba nga tulina Omwoyo gwa Kristo era nga tukolera wamu naye, kyaffe kwe kutwala mu maaso omulimu gwe yajja okukola. Amazima ga Bayibuli nate gafunikiddwa mu kizikiza olw’obuwangwa, ennono, n’eby’enjigiriza ebikyamu. Enjigiriza ezikyamu ez’eddiini ezikkirizibwa abantu abangi zaaleetera enkumi n’enkumi okufuuka abakekayika n’abatakkiriza. Waliwo ensobi n’obutakkwatagana bingi abantu bye banenya, nga babiteeka ku Bayibuli ng’eby’okusomesa kwayo; ate nga mu mazima biva mu ntegeera ezikyamu z’Ebyawandiikibwa, ezakkirizibwa mu myaka egy’ekizikiza gy’obwapaapa. Ebibiina ebingi bikulembezedwa okunyweza mu mitima entegeera ey’obulimba ku Katonda, nga bwe kyali eri Abayudaaya, abaalimbalimbazibwa ensobi n’ennono z’ebiseera byabwe, ne balina entegeera eya nsobi ku Kristo. ‘Singa baabanga bamumanyi, tebandimubambye ku musaalaba Mukama w’ekitiibwa.’ Kye kituli ku ffe okubikkula eri ensi ekikula ekituufu kya Katonda. Mu kifo ky’okunenya Bayibuli, tunoonyese, mu bigambo eby’obulagiriro n’okulabirako, okuleetera ensi amazima gaayo agatukuvu ag’awa obulamu, tulyoke ‘tulangirize ettendo lya Oyo eyatuyita okuva mu kizikiza okutuuka mu musana gwe ogw’ekitalo.’
“The evils that have been gradually creeping in among us have imperceptibly led individuals and churches away from reverence for God, and have shut away the power which He desires to give them.
Ebibi ebyabadde biyingira mu ffe mpola mpola, nga mu ngeri etalabika, bibaggyizza abantu n’amakkanisa okuva ku kutya Katonda n’okumussa mu ekitiibwa, era ne biziggalira ebweru amaanyi g’ayagala okubawa.
“My brethren, let the word of God stand just as it is. Let not human wisdom presume to lessen the force of one statement of the Scriptures. The solemn denunciation in the Revelation should warn us against taking such ground. In the name of my Master I bid you: ‘Put off thy shoes from off thy feet, for the place whereon thou standest is holy ground.’” Testimonies, volume 5, 707–711.
Ab’oluganda bange, muleke ekigambo kya Katonda kiyimirire nga bwe kiri ddala. Temuleka obugezi bw’abantu kwewanika okukendeeza amaanyi g’ekigambo kimu mu Ebyawandiikibwa Ebitukuvu. Okulangirwa okw’amaanyi okw’ekitalo okuli mu kitabo ky’Okubikkulirwa kutulabula okwewala okuyimirira ku musingi ogw’otyo. Mu linnya ly’Omwami wange mbalagira nti: ‘Ggyawo engatto zo ku bigere byo; kubanga ekifo ky’oyimiriddeko kitukuvu.’ Obujulizi, Voliyumu 5, empapula 707–711.